Category Archives: siRiya thirumadal

siRiya thirumadal – 15 – nErAdhana onRu

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nErAdhana onRu nErndhAL adhanAlum                                17
thIrAdhen sindhainOy thIrAdhen pEdhuRavu
vArAdhu mAmai adhukaNdu maRRAngE                             18
ArAnum mUdhaRiyum ammanaimAr solluvAr

 Word by Word Meanings

nErAdhana onRu nErndhAL – she carried out an anjali (cupping the palms together as a mark of worship) which she had never carried out.
adhanAlum en sindhai nOy thIrAdhu – despite that, my mental illness has not been cured.
en pEdhuRavu thIrAdhu –  my distress [bewilderment] too has not been cured.
mAmai vArAdhu – the colour of my form, which I lost, has not returned.
maRRu– further
AngE ArAnum mUdhu aRiyum ammanaimAr – some old women who were there, familiar with stories of old [happenings of past]
adhu kaNdu – looking at my state
solluvAr – started speaking (to provide means for overcoming my disease).
(What they said was that …..)

 vyAkyAnam

thAn pinnum nErAdhana onRu nErndhAL – after this bewilderment (at my condition) , as well as before, she (my mother), who had not performed anjali (cupping the palms together in worship) even at emperumAn as a means of attaining a goal, performed that act towards this deity.

pinnum – during the period after bewilderment

nErAdhana onRu –  when carrying out an anjali towards emperumAn with the thought of using it as a means for attaining a goal, it would lead to destruction of one’s svarUpam (basic nature of servitude). She, who believes firmly in this, performed that anjali as the means of a goal [well-being of her daughter] towards this deity. However, since this has been done considering the status of her daughter, this will not be taken as a dhOsham (fault). Due to their affection for SrI rAma, the people of ayOdhyA fell at the feet of all Gods for his well-being; sIthApiirAtti prayed to dhikpAlakas (protectors of the eight directions) to protect SrI rAma; hanumAn said “namOsthu vAchaspathayE” (salutations to the lord of speech) when crossing the ocean; nammAzhwAr said “dheyvangAL” (calling out to various deities); ANdAL said “unnaiyum umbiyaiyum thozhudhEn” (I worshipped you and your brother). Distinguished AchAryas said that such bewilderment which happens in matters relating to emperumAn and his devotees cannot be considered as dhOsham and that these which are caused due to uncontrolled love [towards emperumAn] are apt only [for one’s basic nature].

adhanAlum thIrAdhu en sindhai nOy – my mental disease which was quite severe already, became more severe after my mother prayed to a lowly deity.

thIrAdhu en pEdhuRavu – my distress too has not got eliminated.

vArAdhu mAmai – my previous complexion has not returned; healthy complexion would occur only when united with one’s beloved. Since there is no possibility for that to occur, what is the reason for her saying this? She thought that looking at her condition, even complexion (an insentient entity) would not remain without coming to her aid; but since even that is not coming, she is expressing her sorrow.

adhu kaNdu maRRAngE ArAnum mUdhaRiyum ammanaimAr solluvAr – after looking at my condition, though not invited, and not known to me earlier, some old women, who were there, are saying . .

adhu kaNdu – these old women took pity the moment they saw her condition.

ArAnum – unknown people.

mUdhaRiyum ammanaimAr solluvAr – the old women, who knew lot of old matters, are saying…The vyAkyAthA (periyacAchchAn piLLai, commentator for this prabandham) quotes an incident [quoted down generations] to show how much these old women know. One old woman asked of another “Do you know indhra?” to which the other old woman responded “I know of ninety eight indhras and their grandfather, brahmA, and you are asking me as to whether I know indhra. If you are willing to listen, I will tell you. Listen!” Some old women, who knew as much as these old women, know of the diseases which afflict women, the reason for such diseases and the remedy for such diseases, and are saying . . .

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 14 – ErAr kiLikkiLavi

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ErAr kiLikkiLavi emmanaidhAn vandhennaich
chIrAr sezhum puzhudhik kAppittuch chengurunjith        16
thArAr naRumAlaich chAththaRkuth thAn pinnum

 Word by Word Meanings

Er Ar kiLi kiLavi em anai kaNdu irangi – my mother, who has a speech which is similar to that of a beautiful parrot, took pity on me, seeing me
thAn vandhu – came on her own (near me)
ennai – for me
sIr Ar sezhum puzhudhikAppu ittu – protecting me by applying the powder from the divine feet of great, distinguished bhAgavathas
sem kurinji thAr Ar naRu mAllai sAththaRku – for SAsthA, another deity, who wears the fragrant flowers of kurinji (a hilly flower)
thAn pinnum – she, who hadn’t so far [done]

vyAkyAnam

kiLik kiLavi – my mother, who was hard-hearted, without any pity on her basic nature, and who  told me harshly “Do not have any affection towards him”, now took pity on me and spoke to me, just as a beautiful parrot would, with words which were very sweet for the ears.

ErAr kiLik kiLavi – this would also imply that her speech was sweeter than a parrot’s speech. The mother’s speech was so sweet that one could say that the speech of a parrot would sound like the song of a demon.

What is the reason for the hard-hearted mother to take pity like this?

emmanai – since she is my mother. Though the mother was castigating the daughter all along saying “Your pouring affection towards him is not correct”, she will not speak harshly when the existence of the daughter is threatened. Hence, she took pity.

thAn vandhu ennai – seeing my suffering, she came on her own, without my calling out to her.

sIrAr sezhum puzhudhi k kAppittu – Just as it is mentioned in thiruvAimozhi 4-6-6mAyan thamaradi nIRu koNdu aNiyamuyallil maRRillai kANdIr ivvaNangukkE” (if the soil from under the divine feet of devotees of emperumAn were to be applied, there cannot be a better remedy than this), since she was born in a clan of SrIvaishNavas, the mother applied the soil from the divine feet of devotees of emperumAn. The term sezhum puzhudhi would refer to the soil from under the divine feet of emperumAn and the term sIrAr sezhum puzhudhi would refer to the soil from under the divine feet of devotees of emperumAn.

sem kurinji thArAr naRu mAlai sAththaRku –  for SasthA, a deity who wears garland with reddish coloured, fragrant, kurinji flowers (a hilly flower).

sAththan – SasthA; a deity who is referred to as iyanAr or iyappan.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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siRiya thirumadal – 13 – ArAnum solliRRum

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ArAnum solliRRum koLLEn aRivazhindhu
thIrA udambodu pEdhuRuvEn kaNdu irangi                        14

 Word by Word Meanings

ArAnum solliRRum – (among friends and relatives) if anyone says something good [for me], even that
koLLEn – I will not listen to that
aRivu azhindhu – getting (my) intellect destroyed
thIrA udambodu – with the body which will not get destroyed
pEdhu uRuvEn – I, who was like a mad person

vyAkyAnam

ArAnum solliRRum koLLEn – I will not listen to mothers who advise well for me and to friends who say sweet words for me. In order to get over the separation, one could sustain oneself by reminiscing about the union which occurred with emperumAn. Did not sIthAppirAtti tell the demonic women, who were with single eye and single ear, about how she, along with SrI rAma, lived in dhaSaratha’s palace so that she could sustain herself during separation from SrI rAma? I should have done something similar in order to sustain myself. Not only did parakAla nAyagi not do this, she did not listen to the good and sweet words of her mothers and friends, respectively.

What is the reason for not listening to them?

aRivu azhindhu – One could listen only if (s)he had the knowledge, which is the pre-requisite for listening.

thIrA udambodu – Would the body, which gets destroyed, not get destroyed? At least one could escape from the suffering of being in separation. Instead of getting destroyed, it is behaving like the AthmA, which is said to be, as said in SrI bhagavadh gIthA 2-24achchEdhyam adhAyham” (it cannot be cut [with a knife]; it cannot be burnt).

pEdhuRuvEn kaNdirangi – taking pity on me, who is like this, without intellect, due to separation.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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siRiya thirumadal – 12 – vArAyO enRArkku

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vArAyO enRArkkuch chenREn en val vinaiyAl
kArAr maNiniRamum kaivaLaiyum kANEn Nan                  14

Word by Word Meanings

vArAyO enRArkku – To those who said “Hey! Will you not come to see?” (in agreement)
en val vinaiyAl – due to my cruel sins
senREn – I went (with them to that place)

After I went,
kAr Ar maNi niRamum – the colour of bluish gem  (that I had attained earlier when I was together with him)
kai vaLaiyum – the bangles which were on my hand
nAn kANEn – I lost

vyAkyAnam

ennaiyarum ellArum vArAyO enRArkku – mothers who say good things and friends who say sweet things invited in unison “Hey loser! You lost all along by not seeing this (dance). At least now, come and witness it”

vArAy O – the long syllable O at the end expresses sadness at having lost the opportunity.

vArAyO – Will you not come? Even though they invited only once, they are inviting as if they are inviting a person who is not coming even after repeated invitations.

vArAy O – The term O is used to call someone who is not in sight or who is at a far distance. These people are keeping an eye on him (emperumAn) who is dancing in the street and calling me aloud, who is inside the house.

senREn – I went since they are mothers who are to be venerated, and I have to do as per their bidding.

en valvinaiyAl senREn – I went because of my huge sin. The term val vinai (cruel sin) refers to her dhruda bhakthi (unshakeable devotion). Sin is that which is inimical to what is desired. The comfort in being united with emperumAn and the absence of discomfort in being separated from him is what is desired by her; devotion is the enemy for being without the discomfort of being separated from him. When he is unattainable, isn’t the sorrow of being separated from him multiplied several times by her devotion? Hence, devotion which is inimical to her desire is referred to as a sin here.

She describes further how her sorrow of separation grew hugely. . . .

kAr Ar maNi niRamum kai vaLaiyum kANEn nAn – I have lost the hue which I had after being united with him and the bangles which I wore because of being with him.

kAr Ar maNi niRamum – the colour which matches the cloud, like a gemstone. Alternatively, darkish hue like a gem. Elsewhere in this pAsuram, there is a verse “kAr Ar maNi niRak kaNNanUr viNNagaram” (the divine town of thiruviNNaga which is the residence of kaNNan (krishNa) who has the hue of dark gem), she gets his healthy hue as a result of being united with him.

kAr Ar maNi niRam – how is it apt to describe her golden hued colour as dark colour? Since her mothers and friends have often heard her exclaiming “How beautiful is the colour of dark gem!” and since she often keeps thinking of his dark colour, she thinks that her colour too is now in line with his and speaks highly of that colour.

nAn – I, who am capable of seeing him before being separated.

nAn kANEn – I lost my colour and my bangles, after attaining all the sufferings on being separated from him, just as he had attained when he was attempting to get me.

Aren’t these (colour and bangles) the ones which are always dear to her, just as it has been mentioned in thirunedundhANdagam 23 “oLivaLaiyum mAniRamum koNdAr” (he stole my fair complexion and my bangles)?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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siRiya thirumadal – 11 – sIrAr kudam

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sIrAr kudam iraNdEndhi sezhum theruvE                           12
ArAr enachcholli Adum adhu kaNdu
ErAr iLamulaiyAr ennaiyarum ellArum                                  13

Word by Word Meanings

sIr Ar kudam iraNdu Endhi – holding two distinguished pots in his hand
sezhum theruvE – on this huge street
Ar Ar enach cholli – crying out “Is there anyone (who could escape from these pots)”
Adum adhu kaNdu – looking at the way he was dancing with the pots
Er Ari La mulaiyAr – women with beautiful, youthful bosoms
ennaiyarum ellArum – my mothers and my friends, all of them 

vyAkyAnam

sIrAr kudam – pots which are distinguished. Distinction for materials is due to coming in contact with him. Being held by his hands is the distinction for these pots.

sIr Ar kudam iraNdu Endhi – What distinction did these pots get! Even my bosoms did not get that distinction – she expresses her desire arising out of her disease.

iraNdu – he has taken two pots in order to give up the ball that I carried in my hand.

Endhi – he was changing the pots from his hands, just as he was playing the game of ammAnai (juggling), making it appear that one pot was in the air and the other pot, handled deftly by his hand.

sezhum theruvE – a street which was not short either in length or in breadth. Since emperumAn comes emitting resplendence by decorating himself, just as it is mentioned in nAchchiyAr thirumozhi 14-5 “vIdhiyAra varuvAnai” (one who comes filing up the entire street), shouldn’t the street be without any shortage in length or breadth!

Ar Ar enach cholli – Just as it is mentioned in thiruviruththam 19 “kArigaiyAr niRai kAppavar yAr” (among the women, who can protect her modesty in my presence), he appeared as if saying aloud “Did you notice my effort? Oh, those who have the vanity that you have been born as women! Those who could protect your modesty, do so”

Adum adhu kaNdu – looking at the beauty of that dance with pots

ErAr iLa mulaiyAr – those who have beautiful, youthful bosoms. After witnessing that dance with pots, just as it is mentioned in nAchchiyAr thirumozhi 5-6 “irudIkEsan valiseyya muththanna veNmuRuval seyya vAyum mulaiyum azhagazhindhEn nAn” (emperumAn who controls the senses of those who see him, hid himself, making it difficult to see him; due to this, I lost the beauty of my bright smile which is like a pearl, my reddish lips and my bosoms, thus becoming contorted) unlike me who lost the beauty of my bosoms, those who still retained the beauty of their bosoms after seeing him dance.

ennaiyarum ellArumem annai = ennai – my mothers and other friends. Those mothers who told me “Don’t go anywhere near him” and prevented me from approaching him, became engrossed with his dance and told me too to come and witness it.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 10 – nIrAr kamalam

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nIrAr kamalam pOl sengaNmAl enRoruvan                        11
pArOrgaLellAm magizhap paRai kaRangach

Word by Word Meanings

nIr Ar kamalam pOl sem kaN – one who has reddish eyes similar to lotus, which is present in abundance in water bodies
mAl enRa oruvan – the purusha (supreme entity) who is called as thirumAl
pArOrgaL ellAm magizha – such that all the people of the world are happy
paRai kaRanga – with the musical instrument paRai (a kind of drum) reverberating

 vyAkyAnam

nIrAr kamalam poL . . .  – the activities which he had undertaken to attain me were such that those which I had undertaken to attain him paled in comparison.

nIrAi kamal poL sengaNmAl – thirumAL (consort of SrI mahAlakshmi) whose eyes were reddish like the lotus flower which has blossomed in the water body; the lotus has filled up the water body fully.

nIrAr kamalam – His eyes occupy his entire form, just like only one lotus blossomed, occupies the entire water body. Since it says kamalam pOl sem kaN, this implies that the eye has the characteristics of the lotus such as coolness, softness, fragrance, freshness and colour.

mAl – one who makes the other person to be bewildered, by manifesting his eyes.

enRoruvan – the word oruvan implies that he is referred to as a unique person who would make the beholder look dazed even if that person looks at him superficially. This also implies that he cannot be described that ‘he is like this’ [viz. he cannot be estimated to be like anything]. Just as this AzhwAr himself had mentioned in his periya thirumozhi 10-10-9 “sArngamudaiya adigaLai innAr enRu aRiyEn” (I am unable to know the person who has the divine bow sArngam in his divine hand), he is unable to know the person even after identifying him.

pArOrgaL ellAm magizha – without any distinction between young and old, between great and lowly, he appeared in such a way that all the people within the circle of his vision desired him. Since the term pArOrgaL ellAm has been used, it implies that he made happy not only the greatest and the lowliest, but even those in between these two categories of people.

paRai kaRanga –  just as people beat drums in order to forewarn others about an elephant in exultation is coming to harm them, drums are beaten here too, before his arrival, to inform women that he is coming to harm them.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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siRiya thirumadal – 9 – ArAr ayil

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ArAr ayilvERkaN anjanaththin nIRaNindhu                          10
sIrAr sezhum pandhu koNdu adiyA ninREn nAn

 Word by Word Meanings

Ar Ar ayil vEl kaN – in the eyes which are beautiful and sharp like a spear
anjanaththin nIRu aNindhu – applying powdered black pigment [mixed in oil]
sIr Ar sezhu pandhu koNdu – taking a beautiful ball in the hand
nAn adiyA ninREn – I was playing with it! (during that time)

 vyAkyAnam

ArArayil vERkaNAr indicates beauty. ArAr indicates beauty which is complete [without any fault]. ayil vEl – sharp spear. ArAr ayil vEl kaN – eyes which are beautiful and sharp.

anjanaththin nIRaNindhu – is there a need to add beauty to her eyes! She is thus applying the pigment to bring in a sense of auspiciousness.

ayil vERkaN anjanaththin nIRaNindhu – just like adding a few drops of ghee on a weapon which has been sharpened using an abrasive stone so that it does not rust over time, the black pigment is applied to the sharp eyes.

Each activity of hers is apt for her femininity. If she had set out without decorating herself like this, he [emperumAn] would have had to engage with madal after seeing the overall beauty of her limbs.

kArAr kuzhal eduththuk katti – [further explanation for three verses seen in the previous part, starting with this verse] if she had set out, without tying her tresses, he would have been compelled to engage with madal, after being bewildered with its beauty.

kadhir mulaiyai vArAra vIkki – if I had not hidden the beauty of my bosoms with the corset (just like decorating the forehead of an elephant with caparison), I would have made him suffer just like I did.

maNimEgalai thiruththi – if I had not worn the waist cord with its gems properly, as well as the dress for the waist, my state (of sufferance) would have happened to him.

ArAr ayil vERkaN nIRaNindhu – just like stopping the flood from flowing downstream by keeping sluice gates at the origin of flood, hiding the beauty of eyes, where the flood of beauty is originating, by applying pigment. If she had not done this, he could not have escaped from her sharp eyes.

sIrAr sezhum pandhusIr is SrI, wealth. For anyone, wealth will accrue only due to contact with SrIdhEvi, this pirAtti. Hence, the ball which was touched by her becomes a wealthy ball. Just as it is mentioned in thiruppAvai 18pandhAr virali” (one who has a ball in her hands in order to play with krishNa), since it is a ball which never separates from her hand, there is no shortcoming in having contact with her.

sezhum pandhu – beautiful ball. Alternatively, splendorous ball. Just as the elephant Sathrunjayan was nurtured by SrI rAma and the cows were nurtured by kaNNan (krishNa) in gOkulam, this ball became splendorous since it was always in contact with her.

koNdadiyA ninREn – I stood playing with the ball. However, the real intention was not to play, but to wait for that supreme entity.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 8 – kArAr kuzhal

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kArAr kuzhal eduththuk katti kadhir mulaiyai                     9
vArAra vIkki manimEgalai thiruththi

Word by Word Meanings

kAr Ar kuzhal eduththuk katti – taking up the tresses and tying them up (so that they will not be dishevelled)
kadhir mulaiyai – the resplendent bosoms
vAr Ara vIkki – binding them tightly so that they would fill out the corset
maNimEgalai thiruththi – properly wearing the waist cord which is decorated with gems

vyAkyAnam

kAr Ar kuzhal eduththuk katti – If he [emperumAn] were to see me tying my dark tresses, he will engage in madal to attain me!

kAr Ar kuzhal eduththuk katti – tying the tresses which are smooth like a bluish carbuncle and dark in colour, and which will remove the ennui of the beholder.

eduththuk katti – since the strands are dense and grow as a tight pack due to her youthful state, and look beautiful when not tied into a bundle, they are difficult to tie into a bundle.

eduththuk katti – if she were to set out [to engage with madal] with her tresses in a dishevelled condition, without tying the them, it would appear as if she could chain him with her tresses.

kadhir mulaiyai – bosom is radiant due to her youthful state.

vArAra vIkki – tying the bosoms in such a way that they would fill out the corset. Due to the contact with her bosoms, the corset appears fulfilled. Isn’t she one who bestows beauty on ornaments! Alternatively, tying the bosoms with the corset very tightly. Just as a wild elephant which runs amok and kills people is tamed and decorated with caparison, if her bosoms are not tied well with the corset, they will make him to lose his balance and fall down; he will be bewildered on looking at them.

maNimEgalai thiruththi – properly wearing the waist cord, decorated with gems. SrI rAmAyaNam ayOdhyA kANdam 55-16 says “thathra SrIyamivAchinthyAm rAmO dhASarathi: priyAm I Ishath samlajjamAnAm thAmadhyArOpayatha plavam II” (chakravathi thirumagan [SrI rAma, son of emperor dhaSaratha] helped sIthA, who was most beautiful like SrIdhEvi, beyond one’s imagination, a bit shy, and who was sweet for him, on to the raft). Just as sIthA, feeling a little shy when SrI rAma touched her, displayed all her beauty to him when he helped her to climb on to the raft, this parakAla nAyagi too made herself to look beautiful for him so as to display all her beauty when he beholds her.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

siRiya thirumadal – 7 – ErAr muyal

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ErAr muyal vittuk kAkkaip pin pOvadhE                              8
ErAr iLa mulaiyIr enRanakku uRRadhudhAn

 Word by Word Meanings

Er Ar muyal vittu – leaving aside the beautiful rabbit
kAkkai pin pOvadhE – will anyone go behind (the useless) crow?
Er Ar iLa mulaiyIr – Oh women with beautiful, youthful bosoms
en thanakku uRRadhudhAn – whatever happened to me (I will tell you; listen)

vyAkyAnam

ErAr muyal vittu kAkkai pin pOvadhE – even if it (mOksham) were assumed to exist, leaving archAvathAram (emperumAn in idol form in various divine abodes) and searching for it is similar to leaving aside the great rabbit and chasing a crow. archAvathAram is like a rabbit on the ground; parathvam (supreme state of emperumAn, just as he is seen in paramapadham) is like a crow sitting on a branch. It is easy to catch a rabbit while it is difficult to catch a crow.

ErAr muyal – kAkkai – AzhwAr wonders that while the rabbit is easy to trap and is tasty to eat, would anyone go with a bow [and arrow] in hand, leaving the rabbit aside and trying to catch a crow, which doesn’t get caught easily, without any certainty that it could be caught, and even if caught, not fit for being cooked and consumed! He is asking whether it is the apt action of a wise person. archAvathAram is like rabbit – easy to approach and enjoyable while parathvam is like crow – difficult to approach and not at all enjoyable.

ErAr muyal – rabbit with the distinction of being easy to approach and being enjoyable.

ErAr iLa mulaiyIr – Oh friends with beautiful, youthful bosoms! This implies that the purpose of having a beautiful form is to enjoy the benefit of such beauty here [in samsAram] itself.  Don’t people like us say, as in nAchchiyAr thirumozhi 13-9 “kommai mulaigaL idar thIrak kOvindhaRkOr kuRREval immaip piRavi seyyAmE inippOych cheyyum thavandhAn en” (instead of carrying out kainkaryam in this world, with this form itself, thus satiating its desire, what is the purpose in carrying out penance in paramapadham after leaving this body and reaching that place?) Instead of carrying out service to SrI rAma, krishNa et al during the time of their incarnations and later to their archA forms, what is the purpose in getting any benefit with another form and in another place?

endhanakku uRRadhudhAn – She [parakAla nAyagi] says “Let all these remain. Listen to what happened to me due to the arrow of mARan (manmadhan, cupid) or the glance of thirumAL”, just as it was mentioned by ANdAL in nAchchiyAr thirumozhi 13-3 “kanjaik kAyndha karuvilli kadaikkaNennum siRaikkOlAl nenjUduruva EvuNdu nilaiyum thaLarndhu naivEnai” (having got involved with the glance of the one who killed the demon kamsan and who has eye-brows like a bow, I became ruined and suffered).

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 6 – thErAr niRaikadhirOn

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thErAr niRai kadhirOn maNdalaththaik kINdu pukku
ArA amudham angeydhi adhilninRum                                                   7
vArAdhu ozhivadhonRu uNdE adhu niRka

Word by Word Meanings;

thEr Ar – one who is fitting well in the chariot
niRai kadhirOn – sun, with complete set of rays
maNdalaththai kINdu pukku – speeding away, piercing through the  sun’s orbit
angu – paramapadham which is at a long distance
ArA amudham eydhi – attaining the supreme being who is like the most enjoyable nectar
adhil ninRum vArAdhu ozhivadhu onRu uNdE – is it proper to say that one who goes to that paramapadham will remain there forever, without returning [to samsAram]?
adhu niRka – let that matter be, for the present.

vyAkyAnam

thani AzhiththEr – chariot with a single wheel. How strange! We have seen in this world, chariots which run only with two or four wheels. It seems that this chariot of sun’s is running in the sky, with one wheel. Could there be anything greater than this?

thErAr niRai kadhirOn – is it possible for this lowly jIvAthmA, who cannot look, without any strain, at a burning lamp  with his eyes, to attain sun who is full of boiling rays?

maNdalaththai kINdu pukku – it seems that this jIvAthmA, after worshipping the supreme being with devotion here, with the strength of having that King among kings as his support, goes through the sun’s orbit. When he goes like that, is the pathway covered by branches of trees on either side just as it is in thiruvarangam (Srirangam) so that he will be protected from the heat?  Is it possible to go through the solar orbit with its cruel heat?

ArA amudham angu eydhi – While thirunaRaiyUr [a divine abode], where ArAvamudham (emperumAn) has taken residence, and thiruvAyppAdi, where he runs amok, are here, it seems that one goes there to attain ArA amudham (the eternal nectar). What ignorance!

angu eydhi – while madal, the means to attain emperumAn, and thirunaRaiyUr, which nurtures and protects him, are here, what is to be attained there, and with what means?

adhil ninRum vArAdhu ozhivadhu onRu uNdE – it seems that once someone attains that place [paramapadham], he cannot return here. I believe that this is mOksham! What a laughable matter! One who goes to naragam to suffer since he is under the control of karma due to lacking in strength to act on his own, has the independence to return to this place [samsAram] but one who goes [to mOksham] on his own, to enjoy the comforts there, cannot return. Who wants such mOksham?

onRu uNdE – Does it appear to you that such a purushArtham, mOksham, which is unfit in all the ways, could exist? parakAla nAyagi (thirumangai AzhwAr, in feminine mood) tells the people to analyse this.

adhu niRka – The implied meaning is – let that mOksham exist or not exist. Why argue about it unnecessarily?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org